Yeremia 2:17-19

2:17 You have brought all this on yourself, Israel, ¹ 

by deserting the Lord your God when he was leading you along the right path. ² 

2:18 What good will it do you ³  then ⁴  to go down to Egypt

to seek help from the Egyptians? ⁵ 

What good will it do you ⁶  to go over to Assyria

to seek help from the Assyrians? ⁷ 

2:19 Your own wickedness will bring about your punishment.

Your unfaithful acts will bring down discipline on you. ⁸ 

Know, then, and realize how utterly harmful ⁹ 

it was for you to reject me, the Lord your God, ¹⁰ 

to show no respect for me,” ¹¹ 

says the Lord God who rules over all. ¹² 

Yeremia 4:17-18

4:17 They will surround Jerusalem ¹³ 

like men guarding a field ¹⁴ 

because they have rebelled against me,”

says the Lord.

4:18 “The way you have lived and the things you have done ¹⁵ 

will bring this on you.

This is the punishment you deserve, and it will be painful indeed. ¹⁶ 

The pain will be so bad it will pierce your heart.” ¹⁷ 

Yeremia 5:19

5:19 “So then, Jeremiah, ¹⁸  when your people ¹⁹  ask, ‘Why has the Lord our God done all this to us?’ tell them, ‘It is because you rejected me and served foreign gods in your own land. So ²⁰  you must serve foreigners ²¹  in a land that does not belong to you.’

Yeremia 5:29

5:29 I will certainly punish them for doing such things!” says the Lord.

“I will certainly bring retribution on such a nation as this! ²² 

Yeremia 9:12-14

9:12 I said, ²³ 

“Who is wise enough to understand why this has happened? ²⁴ 

Who has a word from the Lord that can explain it? ²⁵ 

Why does the land lie in ruins?

Why is it as scorched as a desert through which no one travels?”

9:13 The Lord answered, “This has happened because these people have rejected my laws which I gave them. They have not obeyed me or followed those laws. ²⁶  9:14 Instead they have followed the stubborn inclinations of their own hearts. They have paid allegiance to ²⁷  the gods called Baal, ²⁸  as their fathers ²⁹  taught them to do.

Yeremia 11:17

11:17 For though I, the Lord who rules over all, ³⁰  planted you in the land, ³¹ 

I now decree that disaster will come on you ³² 

because the nations of Israel and Judah have done evil

and have made me angry by offering sacrifices to the god Baal.” ³³ 

Yeremia 16:11-12

16:11 Then tell them that the Lord says, ³⁴  ‘It is because your ancestors ³⁵  rejected me and paid allegiance to ³⁶  other gods. They have served them and worshiped them. But they have rejected me and not obeyed my law. ³⁷  16:12 And you have acted even more wickedly than your ancestors! Each one of you has followed the stubborn inclinations of your own wicked heart and not obeyed me. ³⁸ 

Yeremia 19:3-4

19:3 Say, ‘Listen to what the Lord says, you kings of Judah and citizens of Jerusalem! ³⁹  The Lord God of Israel who rules over all ⁴⁰  says, “I will bring a disaster on this place ⁴¹  that will make the ears of everyone who hears about it ring! ⁴²  19:4 I will do so because these people ⁴³  have rejected me and have defiled ⁴⁴  this place. They have offered sacrifices in it to other gods which neither they nor their ancestors ⁴⁵  nor the kings of Judah knew anything about. They have filled it with the blood of innocent children. ⁴⁶ 

Yeremia 22:9

22:9 The answer will come back, “It is because they broke their covenant with the Lord their God and worshiped and served other gods.”

Ezra 9:6-11

9:6 I prayed, ⁴⁷ 

“O my God, I am ashamed and embarrassed to lift my face to you, my God! For our iniquities have climbed higher than our heads, and our guilt extends to the heavens. 9:7 From the days of our fathers until this very day our guilt has been great. Because of our iniquities we, along with our kings and ⁴⁸  priests, have been delivered over by the local kings ⁴⁹  to sword, captivity, plunder, and embarrassment – right up to the present time.

9:8 “But now briefly ⁵⁰  we have received mercy from the Lord our God, in that he has left us a remnant and has given us a secure position ⁵¹  in his holy place. Thus our God has enlightened our eyes ⁵²  and has given us a little relief in our time of servitude. 9:9 Although we are slaves, our God has not abandoned us in our servitude. He has extended kindness to us in the sight of the kings of Persia, in that he has revived us ⁵³  to restore the temple of our God and to raise ⁵⁴  up its ruins and to give us a protective wall in Judah and Jerusalem. ⁵⁵ 

9:10 “And now what are we able to say after this, our God? For we have forsaken your commandments 9:11 which you commanded us through your servants the prophets with these words: ⁵⁶  ‘The land that you are entering to possess is a land defiled by the impurities of the local residents! ⁵⁷  With their abominations they have filled it from one end to the other with their filthiness.

Nehemia 9:33

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ⁵⁸  It is we who have been in the wrong!

Ratapan 1:8

ח (Khet)

1:8 Jerusalem committed terrible sin; ⁵⁹ 

therefore she became an object of scorn. ⁶⁰ 

All who admired ⁶¹  her have despised her ⁶² 

because they have seen her nakedness. ⁶³ 

She groans aloud ⁶⁴ 

and turns away in shame. ⁶⁵ 

Ratapan 4:13

מ (Mem)

4:13 But it happened ⁶⁶  due to the sins of her prophets ⁶⁷ 

and the iniquities of her priests,

who poured out in her midst

the blood of the righteous.

Yehezkiel 8:17-18

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ⁶⁸  8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ⁶⁹  them. When they have shouted in my ears, I will not listen to them.”

Yehezkiel 9:9

9:9 He said to me, “The sin of the house of Israel and Judah is extremely great; the land is full of murder, and the city is full of corruption, ⁷⁰  for they say, ‘The Lord has abandoned the land, and the Lord does not see!’ ⁷¹ 

Yehezkiel 22:25-31

22:25 Her princes ⁷²  within her are like a roaring lion tearing its prey; they have devoured lives. They take away riches and valuable things; they have made many women widows ⁷³  within it. 22:26 Her priests abuse my law and have desecrated my holy things. They do not distinguish between the holy and the profane, ⁷⁴  or recognize any distinction between the unclean and the clean. They ignore ⁷⁵  my Sabbaths and I am profaned in their midst. 22:27 Her officials are like wolves in her midst rending their prey – shedding blood and destroying lives – so they can get dishonest profit. 22:28 Her prophets coat their messages with whitewash. ⁷⁶  They see false visions and announce lying omens for them, saying, ‘This is what the sovereign Lord says,’ when the Lord has not spoken. 22:29 The people of the land have practiced extortion and committed robbery. They have wronged the poor and needy; they have oppressed the foreigner who lives among them and denied them justice. ⁷⁷ 

22:30 “I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. ⁷⁸  22:31 So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, ⁷⁹  declares the sovereign Lord.”

Daniel 9:5

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards.

Zakharia 7:12-13

7:12 Indeed, they made their heart as hard as diamond, ⁸⁰  so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.

7:13 “‘It then came about that just as I ⁸¹  cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.

[2:17]  ¹ tn Heb “Are you not bringing this on yourself.” The question is rhetorical and expects a positive answer.

[2:17]  ² tn Heb “at the time of leading you in the way.”

[2:18]  ³ tn Heb “What to you to the way.”

[2:18]  ⁴ tn The introductory particle וְעַתָּה (vÿ’attah, “and now”) carries a logical, not temporal, connotation here (cf. BDB 274 s.v. עַתָּה 2.b).

[2:18]  ⁵ tn Heb “to drink water from the Shihor [a branch of the Nile].” The reference is to seeking help through political alliance with Egypt as opposed to trusting in God for help. This is an extension of the figure in 2:13.

[2:18]  ⁶ tn Heb “What to you to the way.”

[2:18]  ⁷ tn Heb “to drink water from the River [a common designation in biblical Hebrew for the Euphrates River].” This refers to seeking help through political alliance. See the preceding note.

[2:19]  ⁸ tn Or “teach you a lesson”; Heb “rebuke/chide you.”

[2:19]  ⁹ tn Heb “how evil and bitter.” The reference is to the consequences of their acts. This is a figure of speech (hendiadys) where two nouns or adjectives joined by “and” introduce a main concept modified by the other noun or adjective.

[2:19]  ¹⁰ tn Heb “to leave the Lord your God.” The change in person is intended to ease the problem of the rapid transition, which is common in Hebrew style but not in English, from third to first person between this line and the next.

[2:19]  ¹¹ tn Heb “and no fear of me was on you.”

[2:19]  ¹² tn Heb “the Lord Yahweh, [the God of] hosts.” For the title Lord God see the study note on 1:6. For the title “who rules over all” see the following study note. The title “the Lord who rules over all” is a way of rendering the title “Yahweh of armies.” It is an abbreviation of a longer title “Yahweh the God of armies” which occurs five times in Jeremiah (see, e.g., 44:7). The abbreviated title occurs seventy-seven times in the book of Jeremiah. On thirty-two occasions it is further qualified by the title “the God of Israel,” showing his special relation to Israel. On six occasions it is preceded by the title “Lord” (see, e.g., 46:10) and twice it is preceded by the title “the King” (see, e.g., 51:17). Both titles emphasize his sovereignty. Twice it is said that he is the maker of all things (10:16; 51:19), and once it is said that he made the earth and the people and animals on it and gives them into the control of whomever he wishes (27:4-5). On two occasions it is emphasized that he also made the heavenly elements and controls the natural elements of wind, rain, thunder, and hail (31:35; 51:14-16). All this is consistent with usage elsewhere where the “armies” over which he has charge are identified as (1) the angels which surround his throne (Isa 6:3, 5; 1 Kgs 22:19) and which he sends to protect his servants (2 Kgs 6:17), (2) the natural forces of thunder, rain, and hail (Isa 29:6; Josh 10:11; Judg 5:4, 5) through which he sends the enemy into panic and “gums” up their chariot wheels, (3) the armies of Israel (1 Sam 17:45) which he leads into battle (Num 10:34-35; Josh 5:14, 15) and for whom he fights as a mighty warrior (Exod 15:3; Isa 42:13; Ps 24:8), and even (4) the armies of the nations which he musters against his disobedient people (Isa 13:14). This title is most commonly found in the messenger formula “Thus says…” introducing both oracles of judgment (on Israel [e.g., 9:7, 15] and on the nations [e.g. 46:19; 50:18]; and see in general 25:29-32). It emphasizes his sovereignty as the king and creator, the lord of creation and of history, and the just judge who sees and knows all (11:20; 20:12) and judges each person and nation according to their actions (Jer 32:18-19). In the first instance (in the most dominant usage) this will involve the punishment of his own people through the agency of the Babylonians (cf., e.g., 25:8-9). But it will also include the punishment of all nations, including Babylon itself (cf. Jer 25:17-26, 32-38), and will ultimately result in the restoration of his people and a new relation with them (30:8; 31:35-37).

[4:17]  ¹³ tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).

[4:17]  ¹⁴ sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out.

[4:18]  ¹⁵ tn Heb “Your way and your deeds.”

[4:18]  ¹⁶ tn Heb “How bitter!”

[4:18]  ¹⁷ tn Heb “Indeed, it reaches to your heart.” The subject must be the pain alluded to in the last half of the preceding line; the verb is masculine, agreeing with the adjective translated “painful.” The only other possible antecedent “punishment” is feminine.

[5:19]  ¹⁸ tn The word, “Jeremiah,” is not in the text but the second person address in the second half of the verse is obviously to him. The word is supplied in the translation here for clarity.

[5:19]  ¹⁹ tn The MT reads the second masculine plural; this is probably a case of attraction to the second masculine plural pronoun in the preceding line. An alternative would be to understand a shift from speaking first to the people in the first half of the verse and then speaking to Jeremiah in the second half where the verb is second masculine singular. E.g., “When you [people] say, “Why…?” then you, Jeremiah, tell them…”

[5:19]  ²⁰ tn Heb “As you left me and…, so you will….” The translation was chosen so as to break up a rather long and complex sentence.

[5:19]  ²¹ sn This is probably a case of deliberate ambiguity (double entendre). The adjective “foreigners” is used for both foreign people (so Jer 30:8; 51:51) and foreign gods (so Jer 2:25; 3:13). See also Jer 16:13 for the idea of having to serve other gods in the lands of exile.

[5:29]  ²² tn Heb “Should I not punish…? Should I not bring retribution…?” The rhetorical questions function as emphatic declarations.

[5:29]  sn These words are repeated from 5:9 to give a kind of refrain justifying again the necessity of punishment in the light of such sins.

[9:12]  ²³ tn The words, “I said” are not in the text. It is not clear that a shift in speaker has taken place. However, the words of the verse are very unlikely to be a continuation of the Lord’s threat. It is generally assumed that these are the words of Jeremiah and that a dialogue is going on between him and the Lord in vv. 9-14. That assumption is accepted here.

[9:12]  ²⁴ tn Heb “Who is the wise man that he may understand this?”

[9:12]  ²⁵ tn Heb “And [who is the man] to whom the mouth of the Lord has spoken that he may explain it?”

[9:13]  ²⁶ tn Heb “and they have not walked in it (with “it” referring to “my law”).

[9:14]  ²⁷ tn Heb “they have gone/followed after.” See the translator’s note at 2:5 for the idiom.

[9:14]  ²⁸ tn Heb “the Baals,” referring either to the pagan gods called “Baals” or the images of Baal (so NLT).

[9:14]  ²⁹ tn Or “forefathers,” or “ancestors.” Here the referent could be the immediate parents or, by their example, more distant ancestors.

[11:17]  ³⁰ tn Heb “Yahweh of armies.”

[11:17]  sn For the significance of the term see the notes at 2:19 and 7:3.

[11:17]  ³¹ tn The words “in the land” are not in the text but are supplied in the translation to clarify the meaning of the metaphor.

[11:17]  ³² tn Heb “For Yahweh of armies who planted you speaks disaster upon you.” Because of the way the term Lord of armies has been rendered this sentence has been restructured to avoid confusion in English style.

[11:17]  ³³ tn Heb “pronounced disaster…on account of the evil of the house of Israel and the house of Judah which they have done to make me angry [or thus making me angry] by sacrificing to Baal.” The lines have been broken up in conformity with contemporary English style.

[16:11]  ³⁴ tn These two sentences have been recast in English to break up a long Hebrew sentence and incorporate the oracular formula “says the Lord (Heb ‘oracle of the Lord’)” which occurs after “Your fathers abandoned me.” In Hebrew the two sentences read: “When you tell them these things and they say, ‘…’, then tell them, ‘Because your ancestors abandoned me,’ oracle of the Lord.”

[16:11]  ³⁵ tn Heb “fathers” (also in vv. 12, 13, 15, 19).

[16:11]  ³⁶ tn Heb “followed after.” See the translator’s note at 2:5 for the explanation of the idiom.

[16:11]  ³⁷ tn Heb “But me they have abandoned and my law they have not kept.” The objects are thrown forward to bring out the contrast which has rhetorical force. However, such a sentence in English would be highly unnatural.

[16:12]  ³⁸ sn For the argumentation here compare Jer 7:23-26.

[19:3]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:3]  ⁴⁰ tn Heb “Yahweh of armies, the God of Israel.”

[19:3]  sn See the study notes on 2:19 and 7:3 for explanation of this title.

[19:3]  ⁴¹ sn Careful comparison of the use of this term throughout this passage and comparison with 7:31-33 which is parallel to several verses in this passage will show that the reference is to the Valley of Ben Hinnom which will become a Valley of Slaughter (see v. 6 and 7:32).

[19:3]  ⁴² tn Heb “which everyone who hears it [or about it] his ears will ring.” This is proverbial for a tremendous disaster. See 1 Sam 3:11; 2 Kgs 21:12 for similar prophecies.

[19:4]  ⁴³ tn The text merely has “they.” But since a reference is made later to “they” and “their ancestors,” the referent must be to the people that the leaders of the people and leaders of the priests represent.

[19:4]  ⁴⁴ sn Heb “have made this city foreign.” The verb here is one that is built off of the noun and adjective which relate to foreign nations. Comparison may be made to Jer 2:21 where the adjective refers to the strange, wild vine as opposed to the choice vine the Lord planted and to 5:19 and 8:19 where the noun is used of worshiping foreign gods. Israel through its false worship has “denationalized” itself in its relation to God.

[19:4]  ⁴⁵ tn Heb “fathers.”

[19:4]  ⁴⁶ tn Heb “the blood of innocent ones.” This must be a reference to child sacrifice as explained in the next verse. Some have seen a reference to the sins of social injustice alluded to in 2 Kgs 21:16 and 24:4 but those are connected with the city itself. Hence the word children is supplied in the translation to make the referent explicit.

[9:6]  ⁴⁷ tn Heb “I said.”

[9:7]  ⁴⁸ tc The MT lacks “and” here, but see the LXX and Vulgate.

[9:7]  ⁴⁹ tn Heb “the kings of the lands.”

[9:8]  ⁵⁰ tn Heb “according to a little moment.”

[9:8]  ⁵¹ tn Heb “a peg” or “tent peg.” The imagery behind this word is drawn from the experience of nomads who put down pegs as they pitched their tents and made camp after times of travel.

[9:8]  ⁵² tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7.

[9:9]  ⁵³ tn Heb “has granted us reviving.”

[9:9]  ⁵⁴ tn Heb “to cause to stand.”

[9:9]  ⁵⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[9:11]  ⁵⁶ tn Heb “through your servants the prophets, saying.”

[9:11]  ⁵⁷ tn Heb “the peoples of the lands.”

[9:33]  ⁵⁸ tn Heb “you have done truth.”

[1:8]  ⁵⁹ tc The MT reads חֵטְא (khet’, “sin”), but the BHS editors suggest the vocalization חָטֹא (khato’, “sin”), Qal infinitive absolute.

[1:8]  ⁶⁰ tn Heb “she has become an object of head-nodding” (לְנִידָה הָיָתָה, lÿniydah hayatah). This reflects the ancient Near Eastern custom of shaking the head in scorn (e.g., Jer 18:16; Ps 44:15 [HT 14]), hence the translation “object of scorn.” There is debate whether נִידָה (nidah) means (1) “object of head-shaking” from נוּד (nud, “to shake,” BDB 626-27 s.v. נוּד); (2) “unclean thing” from נָדַה (nadah, “to be impure”); or (3) “wanderer” from נָדַד (nadad, “to wander,” BDB 622 s.v. I נָדַד). The LXX and Rashi connected it to נָדַד (nadad, “to wander”); however, several important early Greek recensions (Aquila and Symmachus) and Syriac translated it as “unclean thing.” The modern English versions are split: (1) “unclean thing” (NASB); “unclean” (NIV); (2) “a mockery” (NRSV).

[1:8]  ⁶¹ sn The Piel participle of כָּבֵד (kaved) is infrequent and usually translated formulaically as those who honor someone. The feminine nuance may be best represented as “her admirers have despised her.”

[1:8]  ⁶² tn The verb הִזִּילוּהָ (hizziluha) is generally understood as a rare form of Hiphil perfect 3rd person common plural + 3rd person feminine singular suffix from I זָלַל (zalal, “to despise”): “they despise her.” This follows the I nun (ן) pattern with daghesh (dot) in zayin (ז) rather than the expected geminate pattern הִזִילּוּהָ (hizilluha) with daghesh in lamed (ל) (GKC 178-79 §67.l).

[1:8]  ⁶³ sn The expression have seen her nakedness is a common metaphor to describe the plunder and looting of a city by a conquering army, probably drawn on the ignominious and heinous custom of raping the women of a conquered city as well.

[1:8]  ⁶⁴ tn Heb “groan” or “sigh.” The verb אָנַח (’anakh, appearing only in Niphal) means “sigh” (BDB 58 s.v. 1) or “groan” (HALOT 70-71 s.v.) as an expression of grief (Prov 29:2; Isa 24:7; Lam 1:4, 8; Ezek 9:4; 21:11). The word גַּם (gam) is usually a particle meaning “also,” but has been shown from Ugaritic to have the meaning “aloud.” See T. McDaniel, “Philological Studies in Lamentations, I-II,” Bib 49 (1968): 31-32.

[1:8]  ⁶⁵ tn Heb “and turns backward.”

[4:13]  ⁶⁶ tn These words do not appear in the Hebrew, but are supplied to make sense of the line. The introductory causal preposition מִן (min) (“because”) indicates that this phrase – or something like it – is implied through elision.

[4:13]  ⁶⁷ tn There is no main verb in the verse; it is an extended prepositional phrase. One must either assume a verbal idea such as “But it happened due to…” or connect it to the following verses, which themselves are quite difficult. The former option was employed in the present translation.

[8:17]  ⁶⁸ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”

[8:18]  ⁶⁹ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[9:9]  ⁷⁰ tn Or “lawlessness” (NAB); “perversity” (NRSV). The Hebrew word occurs only here in the OT, and its meaning is uncertain. The similar phrase in 7:23 has a common word for “violence.”

[9:9]  ⁷¹ sn The saying is virtually identical to that of the elders in Ezek 8:12.

[22:25]  ⁷² tn Heb “a conspiracy of her prophets is in her midst.” The LXX reads “whose princes” rather than “a conspiracy of prophets.” The prophets are mentioned later in the paragraph (v. 28). If one follows the LXX in verse 25, then five distinct groups are mentioned in vv. 25-29: princes, priests, officials, prophets, and the people of the land. For a defense of the Septuagintal reading, see L. C. Allen, Ezekiel (WBC), 2:32, and D. I. Block, Ezekiel (NICOT), 1:720, n. 4.

[22:25]  ⁷³ tn Heb “her widows they have multiplied.” The statement alludes to their murderous acts.

[22:26]  ⁷⁴ tn Or “between the consecrated and the common.”

[22:26]  ⁷⁵ tn Heb “hide their eyes from.” The idiom means to disregard or ignore something or someone (see Lev 20:4; 1 Sam 12:3; Prov 28:27; Isa 1:15).

[22:28]  ⁷⁶ tn Heb “her prophets coat for themselves with whitewash.” The expression may be based on Ezek 13:10-15.

[22:29]  ⁷⁷ tn Heb “and the foreigner they have oppressed without justice.”

[22:30]  ⁷⁸ tn Heb “I did not find.”

[22:31]  ⁷⁹ tn Heb “their way on their head I have placed.”

[7:12]  ⁸⁰ tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).

[7:13]  ⁸¹ tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.